Life of Shuhada (Martyrs):

[2:154] Do not say of those who are slain in the way of Allah that they are dead. Instead, they are alive, but you do not perceive.{jb_bluebox}

The prophets of Allah (SWT) are the best and the most noble of Allah (SWT)'s creation with our beloved Nabi (Sallaho Alaihe Wassallam) ranked the most high amongst them therefore since the Shuhada (martyrs) are alive we can state that the prophets of Allah (SWT) including the best amongst all of them Nabi (Sallaho Alaihe Wassallam) is also alive.

Bodies of Prophets (AS) don't decay:

The earth is forbidden from decomposing the bodies of the prophets of Allah (AS).

{jb_bluebox}Sayyidina Aws ibn Aws (RA) narrated that the Prophet (Sallaho Alaihe Wassallam) said: Among the most excellent of your days is Friday; on it Adam (AS) was created, on it he (AS) died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Apostle of Allah (Sallaho Alaihe Wassallam), how can it be that our blessings will be submitted to you while your body is decayed? He (Sallaho Alaihe Wassallam) replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets. [Abi Dawud]{jb_bluebox}

When Salautations and Salawaat are sent to the noble and beloved Rasul-ullah (Sallaho Alaihe Wassallam) from a distance then it is carried by specially appointed Angels and presented in his noble and auspicious presence.

{jb_bluebox}Sayyidina Abdullah Ibn Masood (RA) narrated that the Prophet (Sallaho Alaihe Wassallam) said: Indeed there are many Angels of Allah (SWT) who sojourn the Earth and bring the Salam of my Ummati to me.[Baihaqi]{jb_bluebox}

It has been an unbroken practise of the Muslims to send Salutations to not only Rasul-ullah (Sallaho Alaihe Wassallam) but also to Khalifatur-Rasool Sayyidina Abu-Bak'r As-Sideeq (RA) and also to Ameerul-Mumineen Sayyidina Umar (RA) in Madina and the practise of the Sahaba (RA) is confirmed by this Authentic Athar of Sayydina Abdullah Ibn Umar (RA).

Shaykh (Mufti) Ebrahim Desai (HA)

Question: Dear Mufti Could you give us proof from Quran and Sunnah what you have explain and you cliam that Ahlus sunnah Wal Jamaa beleive prophet Muhammed (saw) is alive in his grave. What really Ahlus sunnah Wal Jamaa believe in this matter is www.islam-qa.com; The Messenger (peace and blessings of Allaah be upon him) was a human being who suffered from sickness and real death the same as any other human being. Allaah said (interpretation of the meaning): "Verily, you (O Muhammad) will die, and verily, they (too) will die" [al-Zumar 39:30] "And We granted not to any human being immortality before you (O Muhammad); then if you die, would they live forever?" [al-Anbiyaa' 21:34] The Messenger (peace and blessings of Allaah be upon him) died and was buried in his grave, hence al-Siddeeq Abu Bakr (may Allaah be pleased with him) said: "Whoever used to worship Muhammad, Muhammad has died, but whoever used to worship Allaah, Allaah is alive and will never die."?

In your question, you have quoted a few Aayats and the incident of Abu Bakr (Radhiallaahu Anhu). In actual fact, these have nothing to do with Rasulullah (Sallallaahu Alayhi Wasallam) being alive in his grave because the Aayat and the incident of Abu Bakr (Radhiallaahu Anhu) have to do with Nabi (Sallallaahu Alayhi Wasallam) passing away from this Dunyaa. This is an accepted fact. Everyone agrees that Nabi (Sallallaahu Alayhi Wasallam) passed away for this earthly life.

Everyone also agrees that Nabi (Sallallaahu Alayhi Wasallam) is alive in his grave but what has to be understood is how is Nabi (Sallallaahu Alayhi Wasallam) alive in his grave. If this is understood, I am sure that your objection will evaporate.

Firstly, it should be known that after the death of a person the life of Barzakh (interval between death and resurrection) takes place. In this regards, both the Muslim and the Kaafir are equal. This is the view of Ahlus sunnah wal Jamaa. This has been proven through many Ahaadith. To cite a few: When a person is placed in his grave and his companions depart from him, verily, he hears their footsteps, two angels come to him, they make him sit up, then they address him...' (Mishkaat pg.24; Qadeemi)

Once a Jewess came to Aaisha (Radhiallaahu Anha), she spoke about the punishment of the grave and then said, 'May Allah protect you from the punishment of grave.' Later, Hadhrat Aaisha (Radhiallaahu Anha) questioned Nabi (Sallallaahu Alayhi Wasallam) concerning the punishment of the grave. Nabi (Sallallaahu Alayhi Wasallam) replied, 'Yes, the punishment of the grave is Haqq...' (Mishkaat pg.25; Qadeemi)

These Ahaadith explicitly prove that after a person passes away, he enters into a different phase of living and this is the life of Barzakh. However, in regards to this life there are various levels. Allah Ta'ala says in regards to the Shuhadaa, 'And do not term those who have been killed in the path of Allah as dead. In fact, they are living but you perceive not.' (Baqarah 153). From here, it is even more evident that a person dying in the world does not affect his status of being alive in the life of Barzakh.

The question that now arises is, what is the meaning of them being alive? Mufti Shafi (RA) commentating on this verse in his Ma'ariful Qur'aan explains, 'It is well known that from the Islamic viewpoint, every dead person has a special type of life in Barzakh through which he experiences either punishment or enjoyment. However, there are different levels in this life. There is the level which is general for all, and there are special levels for the Ambiyaa, the martyrs and the pious. With regards to the reality of those levels, the best explanation is given by Moulana Ashraf Ali Thanwi (RA) in his Bayaanul Qur'aan.

The difference between the life of a martyr and of a normal person is that the effects of life is stronger in a martyr. Its example is that of the difference of feeling between the fingertips and the heel of the foot. Life flows in both of them, but feeling and perception is much greater in the fingertips. In the same manner is the effect of life greater in the martyr to the extent it even affects the body of the Shaheed in that it stays fresh in the grave and does not decompose, as is substantiated in the Ahaadith and from eye-witness accounts. This effect of life is only in regards to Barzakh, therefore, in Dunya all the laws that apply to a dead person will also apply to the martyr, his inheritance will be divided and his wife will be able to marry another person. A similar type of life is granted to the Anbiyaa but the effect of their life is even stronger to the extent that together with their bodies being preserved, some effects of their lives in Barzak also become apparent in Dunyaa, hence, their inheritance is not divisible and neither can their wives remarry.

This is what we mean when we speak of Nabi (Sallallaahu Alayhi Wasallam) being alive in his grave. Now for some proofs:

1 From Aayat2/253, it is proven that the martyrs are alive in their graves. Which this is established for the martyrs, then it is also established for the Anbiyaa, because;a ) This position has been bestowed on the martyrs as an honour for them. There is no doubt that there is no rank higher than the rank of the Anbiyaa and that the position of the Anbiyaa is higher and more perfect than the position of all the Shuhadaa. Therefore, it is impossible that this honour is given to the Shuhadaa and the Anbiyaa remained deprived of it, b) This position is granted to the Shuhadaa is a recompense for their Jihaad and for spending their lives in the way of Allah. Nabi (Sallallaahu Alayhi Wasallam) was the one who instituted this practice, who called them to this practice and guided them towards it. Nabi (Sallallaahu Alayhi Wasallam) has said, 'Whoever institutes a noble practice, for him is its reward and the reward of those who act on it until the day of Qiyaamah.'

3 The lives of the Anbiyaa (Alayhis salaam) are also proven through the Ahaadith of Mi'raaj narrated by Bukhari and Muslim where it is mentioned that Nabi (Sallallaahu Alayhi Wasallam) led the Anbiyaa (Alayhis salaam) is Salaat and also his meeting them in Jannah.

5 Nabi (Sallallaahu Alayhi Wasallam) said, 'Whoever recites Salawaat upon me (in my presence, I hear it and whoever sends Salawaat to me and he is not by me, his Salawaat is brought to me.' (Nasaaie)

And Allah knows best

Wassalam

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In'aamiyyah

Proofs That Deeds Are Presented To The Prophet

Shaykh Abd Al-Hafiz Makki (HA)

Translated by Ismaeel Nakhuda (HA)

Translator — The article below was published in Roshni,a religious supplement published each Friday with the Saudi-based UrduNews newspaper, in clarification of a column published a few weeks earlier, discussing a story about a man who was told on his death bed that he had been forgiven due to his devotion to sending Blessings and Peace (Salat wa Salam) to the Prophet (Allah bless him and give him peace) each morning.

The column also included a discussion on how, according to the writer, it is contrary to Islamic doctrine to believe that the Prophet (Allah bless him and give him peace) is alive in his grave and that the Umma’s deeds are presented to him — viewpoints that Shaykh ‘Abd al-Hafiz felt compelled to clarify. The shaykh’s article was published on 4 Jumada ‘l-Ula, 1429 (9 May, 2008). Comments within square brackets are not part of the original article and have been included by the translator for clarity.

Shaykh ‘Abd al-Hafiz writes:

There are a few points to note in Dr Sayyid Sa’id ‘Abidi’s article, Are Our Actions Presented to the Messenger of Allah (Allah bless him and give him peace)?, which appeared on page eight of the Roshni supplement on 27 Rabi’ al-Ula, 1429 (4 April, 2008).

In response to the above question, Dr ‘Abidi considers the story to be contrary to Islamic belief (‘aqida) and therefore makes some serious accusations against the author [of the book in which the story was originally mentioned]. In reality, the purpose of such stories, which the noble ‘ulama often include in their books, is not to explain belief but to encourage readers to diligently carry out actions mentioned within, as, sometimes, they are a means of gaining Allah Most High’s acceptance.

The author’s purpose [in narrating the story] was only to show that the mercy of Allah Most High turns to the writing and recitation of Blessings and Peace (Salat wa Salam) to the Prophet (Allah bless him and give him peace). It is unknown which action will be accepted; because of this one should persistently send Blessings and Peace to him. One should not consider such a deed to be trivial, as a great deal of encouragement to send Blessings and Peace to the Prophet (Allah bless him and give him peace) has been narrated in the blessed hadiths. Hafiz Ibn al-Qayyim and others have mentioned innumerable benefits of this. The purpose of narrating this story is not to explain belief; rather, it is to encourage the sending of Peace and Blessings. It is for this that senior ‘ulama — such as Hafiz Ibn al-Jawzi, Hafiz Ibn al-Qayyim, Hafiz Dhahabi and others — have always included such stories in their writings.

In fact, it has been narrated from the Messenger of Allah (Allah bless him and give him peace) himself that an immoral woman, seeing a thirsty dog at the side of a well, felt sorry and lowered her shoe inside. Having filled it, she gave the dog water to drink. On this, Allah Most High forgave her. It is not Islamic belief that is being explained here that — we seek refuge with Allah — sin as much as you want and then at the end feel sorry for an animal and feed it; you will be forgiven. Rather, Allah Almighty’s generosity and kindness is being explained that if He, who is the kindest of all (Akram al-akramin), wishes then he can even forgive such a sinful woman on such a small action. In other words, one is being encouraged to mercy the creation, something that draws Allah’s mercy.

Regarding the hadithabout the deeds of the Umma being presented to the Messenger of Allah (Allah bless him and give him peace), Dr ‘Abidi, in an unbefitting fashion, writes: “Were the actions of the Companions (may Allah be pleased with them) also presented to the Messenger of Allah (Allah bless him and give him peace) when he was alive? So, how and for what reason are they presented after the Messenger of Allah’s (Allah bless him and give him peace) death?” Such boldness and disrespect is totally inapt.

The question of why actions are presented [as mentioned by Dr 'Abidi in his article] remains. However, the Messenger of Allah has clarified this in that very hadith[1]: “Whatever good I shall see, I shall praise Allah for that; and whatever bad I shall see, I shall seek repentance on your behalf.” The purpose has been explained by the Prophet of Guidance and Mercy (Allah bless him and give him peace) himself — something at which Dr ‘Abidi and all of us should rejoice. May Allah Most High, through His bounty, accept the Messenger of Allah’s (Allah bless him and give him peace) repentance on our behalf and forgive us all of our sins. Amin.

What remains now is the issue surrounding this hadith, which Dr ‘Abidi has separated into two parts and then individually explained at great length. Regarding this, it suffices to say that seniorhadithscholars — those who have an extremely high standing in the subject — have considered it to be authentic (sahih). It is the words of these experts and specialists that will be relied upon and accepted. Personal opinions that run contrary to the views of these masters of hadith will definitely not be deliberated on. This is an accepted principle.

Hafiz ‘Iraqi says the chain of narration (isnad) of this hadithis excellent (jayyid). Imam Hafiz Haythami also mentions the same in Majma’ al-Zawa’id and writes that Imam Qastallani, the commentator of Sahihal-Bukhari, considers it to be authentic (sahih). The great hadith scholar, Mulla ‘Ali al-Qari has also mentioned it to be authentic in Sharh al-Shifa and writes that Imam Jalal al-Din al-Suyuti has mentioned it to be authentic in his books. Imam Munawi has mentioned it to be authentic in Fayd al-Qadir, likewise, Imam Zurqani in Sharh al-Mawahib has considered it to be authentic and so has Imam Shihab al-Khafaji in Sharh al-Shifa.

In addition, the hadithhas been narrated mursal[2] from a different chain of narration — this has been mentioned by Hafiz Isma’il al-Qadi in Juz’ al-Salat ‘ala ‘l-Nabi. Shaykh Nasir al-Din al-Albani writes that it is mursal sahih and Hafiz Ibn ‘Abd al-Hadi al-Hanbali has mentioned it authentic in his book Al-Sarim al-Munki. The great hadith scholar ‘Allama ‘Abd Allah al-Ghumari has also penned a booklet,entitled Nihayat al-Amal fi Sihha wa Sharh Hadith ‘Ard al-’Amal, solely on this hadith.

Further to this, Hafiz Ibn al-Jawzi — who has been quoted by Dr ‘Abidi, and who is considered to be among those hadithscholars known for their critical research and stringency — has penned a brilliant two-volume book on the Prophet’s life, entitled Al-Wafa bi Ahwal al-Mustafa (Allah bless him and give him peace). In its introduction to the book, Hafiz Ibn al-Jawzi writes that he has only included authentic hadiths and kept it completely clear of lies. Hafiz Ibn al-Jawzi also devotes an individual chapter comprising three hadithsto the subject — Al-Bab al-Sabi’wa w’l-Arba’un fi ‘Ard ‘Amal Ummatihi ‘Alayh (The Forty-Seventh Chapter Regarding the Presentation of His Umma’s Action to Him).

The first of these hadithshas been narrated by Sayyiduna Aws ibn Aws (may Allah be pleased with him) that the Noble Prophet (Allah bless him and give him peace) said: “The best of your days is Friday. On that day Adam (peace be upon him) was created, on that day he died, on that day the Trumpet will be blown and on that day all of creation will swoon. So send a great deal of blessings upon me, for your blessings will be shown to me.” They said, “Oh Messenger of Allah, how will our blessings upon you be shown to you when you have turned to dust?” He said, “Allah has forbidden the Earth to consume the bodies of the Prophets (peace be upon them).”

The second hadithis the one mentioned by Dr ‘Abidi — not the one from Sayyiduna ‘Abd Allah ibn Mas’ud, but one from Bakr ibn ‘Abd Allah al-Muzani, which is mursal and which Shaykh Albani says is mursal sahih.

The third hadithhas been narrated by Sayyiduna Anas ibn Malik (may Allah be pleased with him) that the Messenger of Allah (Allah bless him and give him peace) said: “My life is also good for you in that wahy (revelation) comes to me from the sky and that I can inform you about what is permissible and what is impermissible; and my death is also good for you in that your actions will be presented to me every Friday. So whatever is good, I shall praise Allah for that; and whichever sins I shall see, I shall seek repentance on your behalf.”

In sum, it can be said that the hadiths about the presentation of deeds — including the presentation of Peace and Blessings, as that is also a deed— have been narrated from three individuals: Sayyiduna ‘Abd Allah ibn Mas’ud, Sayyiduna Anas ibn Malik and Bakr ibn ‘Abd Allah al-Muzani.

One of the hadithsregarding “peace and blessings” has been narrated from Sayyiduna Aws ibn Aws and one from Sayyiduna Abu ‘l-Darda’, which, at the end, includes the wording: “Hence the Messenger of Allah is alive and being given his sustenance.” This hadith[contrary to what Dr 'Abidi writes in his article] has also been considered authentic by Hafiz Mundhiri, ‘Allama Zurqani, Hafiz Ibn Hajar al-’Asqalani, Mulla ‘Ali al-Qari, Qadi Shawkani and others. Further to this, the noble ‘ulama and great hadithscholars have said the ‘ulama are united (ijma’) that “the Noble Prophet (Allah bless him and give him peace) is alive in his grave and is being given sustenance (rizq).”

Regarding this, Hafiz Ibn al-Qayyim (may Allah mercy him) in his book, Zad al-Ma’ad, writes in detail that: “It is definitely known that the pure body of the Prophet (Allah bless him and give him peace) is completely fresh in his blessed grave. The Companions (may Allah be pleased with them) asked the Prophet (Allah bless him and give him peace) how Peace and Blessings would be presented to him after his death? At this, the Prophet (Allah bless him and give him peace) said that Allah Most High has forbidden the Earth from consuming the bodies of the Messengers. If the Prophet’s pure body was not in the noble grave then he would definitely not have replied as such. Likewise, it has been authentically established from the Prophet that Allah Most High has appointed angels at his noble grave to convey the greetings of his Umma. It is also authentically established that the Prophet (Allah bless him and give him peace) once stood between Sayyiduna Abu Bakr and Sayyiduna ‘Umar and said: ‘We will be raised like this.’

“With all these truths, it is also absolute that the Prophet’s blessed soul is in the Highest Heaven (A’la ‘Illiyyin) at the Rafiq al-A’la together with the souls of the other messengers (peace be upon them). Hence, the soul is there and is in connection with his pure body, which is in his blessed grave. The relationship between the soul and the body is such that the Prophet offers prayer (salat) in his noble grave and responds to the greetings of those who visit him. On the basis of this relationship between the soul and the body, he saw Sayyiduna Musa (peace be upon him) offering prayer standing in his grave.”

In conclusion, there is no room for anyone to reject in anyway that which has been clearly mentioned in the blessed hadiths regarding the life of the Prophet (Allah bless him and give him peace) in the afterlife (barzakh) — this is regardless of whether one can or cannot comprehend the issue. One should supplicate to Allah Most High that He grants us the ability to make our minds and comprehension subject to that which is explicit in the Qur’an and Sunna — this is the straight path. May Allah grant us all steadfastness on it, and bestow us with His proximity by granting us sincerity and piety in all our actions and states. Amin.

Translator – In his article, Dr ‘Abidi mentions this hadith from Sunan Nasai on the authority of Sayyiduna ‘Abd Allah ibn Mas’ud (may Allah be pleased with him). [↩]

Translator – Mursal is that hadith whose chain of narration’s end link has not been mentioned. In other words the Tabi’i (Follower) mentions from the Prophet of Allah (peace and blessings upon him) missing out the Companion (Sahabi). (See Mufti Sa’id Ahmad al-Palanpuri’s Tuhfat al-DurarSharh Nukhbat al-Fikar). [↩]